188. Kiri		Paper 188
Hauasoleku aeg		The Time of the Tomb
188:0.1 (2012.1) POOLTEIST päeva, mis Jeesuse surelik keha lebas Joosepi hauakambris, tema ristisurma ja ülestõusmise vaheline aeg, on Miikaeli maise elujärgu peatükk, millest on meile vähe teada. Me võime jutustada Inimese Poja matmisest ja panna kirja tema ülestõusmisega seotud sündmused, ent me ei saa anda eriti palju autentset teavet selle kohta, mis nende ligikaudu kolmekümne kuue tunni jooksul kella kolmest reede pärastlõunal kuni kella kolmeni pühapäeva varahommikul tegelikult toimus. See periood Meistri elus algas veidi enne seda, kui Rooma sõdurid ta ristilt alla võtsid. Jeesus jäi pärast surma veel umbes tunniks ajaks ristile rippuma. Ta oleks juba varem alla võetud, kui poleks olnud kahe teeröövli elu lõpetamisest tulenenud viivitust.		188:0.1 (2012.1) THE day and a half that Jesus’ mortal body lay in the tomb of Joseph, the period between his death on the cross and his resurrection, is a chapter in the earth career of Michael which is little known to us. We can narrate the burial of the Son of Man and put in this record the events associated with his resurrection, but we cannot supply much information of an authentic nature about what really transpired during this epoch of about thirty-six hours, from three o’clock Friday afternoon to three o’clock Sunday morning. This period in the Master’s career began shortly before he was taken down from the cross by the Roman soldiers. He hung upon the cross about one hour after his death. He would have been taken down sooner but for the delay in dispatching the two brigands.
188:0.2 (2012.2) Juutide valitsejad olid pidanud plaani heita Jeesuse surnukeha lahtisesse hauda linnast lõuna pool Gehennas, sest ristilöödutega talitati harilikult just nii. Kui see plaan oleks teostatud, siis oleks Meistri keha langenud metsloomade küüsi.		188:0.2 (2012.2) The rulers of the Jews had planned to have Jesus’ body thrown in the open burial pits of Gehenna, south of the city; it was the custom thus to dispose of the victims of crucifixion. If this plan had been followed, the body of the Master would have been exposed to the wild beasts.
188:0.3 (2012.3) Arimaatia Joosep oli aga vahepeal koos Nikodeemosega Pilatuse juures käinud ja palunud, et Jeesuse surnukeha neile korrakohaseks matmiseks üle antaks. See oli üsna tavaline, et ristilöödute sõbrad pakkusid Rooma ametivõimudele altkäemaksu õiguse eest hukatu surnukeha oma valdusse võtta. Joosep läks Pilatuse juurde suure rahasummaga, et vajaduse korral maksta loa eest viia Jeesuse keha erahauakambrisse. Pilatus aga ei võtnud selle eest raha. Palvet kuuldes kirjutas ta kohe alla korraldusele, mis andis Joosepile loa minna Kolgatale ja võtta Meistri surnukeha viivitamatult kaasa. Kuna liivatorm oli vahepeal peaaegu vaibunud, oli rühm Suurkohut esindavaid juute läinud Kolgatale kontrollima, kas Jeesuse surnukeha viiakse koos teeröövlite laipadega lahtistesse ühishaudadesse.		188:0.3 (2012.3) In the meantime, Joseph of Arimathea, accompanied by Nicodemus, had gone to Pilate and asked that the body of Jesus be turned over to them for proper burial. It was not uncommon for friends of crucified persons to offer bribes to the Roman authorities for the privilege of gaining possession of such bodies. Joseph went before Pilate with a large sum of money, in case it became necessary to pay for permission to remove Jesus’ body to a private burial tomb. But Pilate would not take money for this. When he heard the request, he quickly signed the order which authorized Joseph to proceed to Golgotha and take immediate and full possession of the Master’s body. In the meantime, the sandstorm having considerably abated, a group of Jews representing the Sanhedrin had gone out to Golgotha for the purpose of making sure that Jesus’ body accompanied those of the brigands to the open public burial pits.
1. Jeesuse matmine ^top		1. The Burial of Jesus ^top
188:1.1 (2012.4) Kui Joosep ja Nikodeemos Kolgatale jõudsid, leidsid nad eest Jeesust ristilt alla võtvad sõdurid ning läheduses seisvad Suurkohtu esindajad, kes tahtsid hoolitseda selle eest, et ükski Jeesuse poolehoidja ei takistaks tema surnukeha viimist kurjategijate ühishauda. Kui Joosep esitas tsentuuriole Pilatuse korralduse Meistri surnukeha üle anda, tõstsid juudid lärmi ja nõudsid seda endale. Nad püüdsid märatsedes surnukeha jõuga kätte saada, mispeale tsentuurio kutsus neli sõdurit enda kõrvale ning nad jäid harkisjalu, paljastatud mõõgad käes, seisma Meistri maas lebava surnukeha kohale. Tsentuurio käskis ülejäänud sõduritel jätta kaks röövlit sinnapaika ja suruda vihaste juutide raevunud hulk tagasi. Kui kord oli taastatud, luges tsentuurio Pilatuse loa juutidele ette, astus kõrvale ja ütles Joosepile teda eemale viies: „See surnukeha on sinu ja sa võid temaga teha, mida soovid. Meie sõduritega valvame, et keegi sind ei segaks.”		188:1.1 (2012.4) When Joseph and Nicodemus arrived at Golgotha, they found the soldiers taking Jesus down from the cross and the representatives of the Sanhedrin standing by to see that none of Jesus’ followers prevented his body from going to the criminal burial pits. When Joseph presented Pilate’s order for the Master’s body to the centurion, the Jews raised a tumult and clamored for its possession. In their raving they sought violently to take possession of the body, and when they did this, the centurion ordered four of his soldiers to his side, and with drawn swords they stood astride the Master’s body as it lay there on the ground. The centurion ordered the other soldiers to leave the two thieves while they drove back this angry mob of infuriated Jews. When order had been restored, the centurion read the permit from Pilate to the Jews and, stepping aside, said to Joseph: “This body is yours to do with as you see fit. I and my soldiers will stand by to see that no man interferes.”
188:1.2 (2013.1) Ristilöödut ei tohtinud matta juutide kalmistule, see oli seadusega rangelt keelatud. Joosep ja Nikodeemos tundsid seadust ning otsustasid Kolgatalt lahkudes matta Jeesus Joosepi perekonna uude, massiivsesse kaljusse raiutud hauakambrisse, mis asus Kolgatast natuke maad põhjas teisel pool Samaariasse viivat teed. Sellesse kaljuhauda polnud veel kedagi maetud ja nad pidasid kohaseks Meister sinna puhkama viia. Joosep uskus tegelikult, et Jeesus tõuseb surnuist üles, kuid Nikodeemos kahtles selles väga. Need endised Suurkohtu liikmed olid oma usku Jeesusesse suuresti varjanud, kuigi teised Suurkohtu liikmed olid kahtlustanud neid juba ammu, veel enne nende nõukogust tagasiastumist. Nüüdsest olid nad Jeesuse kõige avalikumad jüngrid kogu Jeruusalemmas.		188:1.2 (2013.1) A crucified person could not be buried in a Jewish cemetery; there was a strict law against such a procedure. Joseph and Nicodemus knew this law, and on the way out to Golgotha they had decided to bury Jesus in Joseph’s new family tomb, hewn out of solid rock, located a short distance north of Golgotha and across the road leading to Samaria. No one had ever lain in this tomb, and they thought it appropriate that the Master should rest there. Joseph really believed that Jesus would rise from the dead, but Nicodemus was very doubtful. These former members of the Sanhedrin had kept their faith in Jesus more or less of a secret, although their fellow Sanhedrists had long suspected them, even before they withdrew from the council. From now on they were the most outspoken disciples of Jesus in all Jerusalem.
188:1.3 (2013.2) Kella poole viie paiku hakkas Jeesus Naatsaretlase matuserongkäik Kolgatalt üle tee Joosepi hauakambrisse liikuma. Surnukeha oli mähitud linasesse riidesse ja seda kandsid neli meest, kellele järgnesid ustavad leinavad naised Galileast. Jeesuse maist keha hauakambrisse kandvad surelikud olid Joosep, Nikodeemos, Johannes ja Rooma tsentuurio.		188:1.3 (2013.2) At about half past four o’clock the burial procession of Jesus of Nazareth started from Golgotha for Joseph’s tomb across the way. The body was wrapped in a linen sheet as the four men carried it, followed by the faithful women watchers from Galilee. The mortals who bore the material body of Jesus to the tomb were: Joseph, Nicodemus, John, and the Roman centurion.
188:1.4 (2013.3) Nad kandsid surnukeha hauakambrisse, mis oli ligikaudu üheksa ruutmeetri suurune ruum, ja valmistasid selle kiirustades matmiseks ette. Juudid ei matnud tegelikult oma surnuid, vaid palsameerisid nad. Joosep ja Nikodeemos olid kaasa toonud suure hulga mürri ja aaloed ning mähkisid nüüd nende lahustes leotatud sidemed ümber surnukeha. Palsameerimise lõpetanud, sidusid nad talle näole räti, mässisid ta keha linasesse riidesse ja asetasid selle aupaklikult hauakambri eendisse.		188:1.4 (2013.3) They carried the body into the tomb, a chamber about ten feet square, where they hurriedly prepared it for burial. The Jews did not really bury their dead; they actually embalmed them. Joseph and Nicodemus had brought with them large quantities of myrrh and aloes, and they now wrapped the body with bandages saturated with these solutions. When the embalming was completed, they tied a napkin about the face, wrapped the body in a linen sheet, and reverently placed it on a shelf in the tomb.
188:1.5 (2013.4) Kui surnukeha oli hauakambrisse seatud, andis tsentuurio oma sõduritele märku tulla appi uksekivi kambri sissepääsu ette veeretama. Siis lahkusid sõdurid röövlite surnukehadega Gehenna suunas, ülejäänud pöördusid aga kurvalt tagasi Jeruusalemma, et pidada Moosese seaduste järgi paasapüha.		188:1.5 (2013.4) After placing the body in the tomb, the centurion signaled for his soldiers to help roll the doorstone up before the entrance to the tomb. The soldiers then departed for Gehenna with the bodies of the thieves while the others returned to Jerusalem, in sorrow, to observe the Passover feast according to the laws of Moses.
188:1.6 (2013.5) Jeesuse matmisega oli üsna suur rutt ja kiire, sest oli ettevalmistustepäev ja sabat peagi algamas. Mehed ruttasid tagasi linna, aga naised jäid suure pimedani haua lähedusse.		188:1.6 (2013.5) There was considerable hurry and haste about the burial of Jesus because this was preparation day and the Sabbath was drawing on apace. The men hurried back to the city, but the women lingered near the tomb until it was very dark.
188:1.7 (2013.6) Eelkirjeldatud toimingute ajal olid naised läheduses redutanud ja kõike pealt vaadanud ning tähele pannud, kuhu Meister maeti. Nad varjasid end, sest naistel polnud lubatud sellisel ajal koos meestega olla. Nende naiste arvates polnud Jeesust matmiseks korralikult ette valmistatud, nad leppisid kokku, et lähevad tagasi Joosepi majja, puhkavad sabati ajal, panevad lõhnaained ja salvid valmis ning tulevad pühapäeva hommikul tagasi, et Meistri surnukeha viimseks puhkuseks korda seada. Tol reede õhtul haua juurde jäänud naised olid Maarja Magdaleena, Kloopase naine Maarja, Jeesuse ema teine õde Marta ning Rebeka Sepphorisest.		188:1.7 (2013.6) While all this was going on, the women were hiding near at hand so that they saw it all and observed where the Master had been laid. They thus secreted themselves because it was not permissible for women to associate with men at such a time. These women did not think Jesus had been properly prepared for burial, and they agreed among themselves to go back to the home of Joseph, rest over the Sabbath, make ready spices and ointments, and return on Sunday morning properly to prepare the Master’s body for the death rest. The women who thus tarried by the tomb on this Friday evening were: Mary Magdalene, Mary the wife of Clopas, Martha another sister of Jesus’ mother, and Rebecca of Sepphoris.
188:1.8 (2013.7) Peale Taavet Sebedeuse ja Arimaatia Joosepi oli väga vähe neid Jeesuse jüngreid, kes tõesti uskusid või aru said, et ta kolmandal päeval hauast tõuseb.		188:1.8 (2013.7) Aside from David Zebedee and Joseph of Arimathea, very few of Jesus’ disciples really believed or understood that he was due to arise from the tomb on the third day.
2. Haua valvamine ^top		2. Safeguarding the Tomb ^top
188:2.1 (2014.1) Kui Jeesuse järgijad ei mõtelnud tema lubadusele kolmandal päeval hauast tõusta, siis vaenlased polnud seda unustanud. Ülempreestrid, variserid ja saduserid mäletasid neile tehtud ettekannetest tema ütlust, et ta tõuseb surnuist üles.		188:2.1 (2014.1) If Jesus’ followers were unmindful of his promise to rise from the grave on the third day, his enemies were not. The chief priests, Pharisees, and Sadducees recalled that they had received reports of his saying he would rise from the dead.
188:2.2 (2014.2) Tol reede õhtul pärast paasapüha õhtusööki kogunes kesköö paiku rühm juudi juhte Kaifase majja arutama oma kartusi seoses Meistri väidetega, et ta tõuseb kolmandal päeval surnuist üles. Kohtumise lõpus määrati Suurkohtu liikmetest komisjon, kes pidi külastama järgmise päeva varahommikul Pilatust ja andma talle edasi Suurkohtu ametliku palve, et Jeesuse haua ette pandaks Rooma valve, mis takistaks Meistri sõpru seda omavoliliselt avamast. Komisjoni esimees ütles Pilatusele: „Meil on meeles, et see pettur Jeesus Naatsaretlane ütles veel elus olles: „Kolme päeva pärast tõusen ma jälle üles.” Seepärast tulime sinult paluma, et sa annaksid korralduse kaitsta seda hauakambrit vähemalt kolmanda päeva lõpuni tema poolehoidjate eest. Me kardame väga, et Jeesuse jüngrid võivad tulla, tema keha öösel varastada ja siis inimestele kuulutada, et ta on surnuist üles tõusnud. Kui me laseksime sel juhtuda, siis teeksime palju suurema vea, kui oleksime teinud teda ellu jättes.”		188:2.2 (2014.2) This Friday night, after the Passover supper, about midnight a group of the Jewish leaders gathered at the home of Caiaphas, where they discussed their fears concerning the Master’s assertions that he would rise from the dead on the third day. This meeting ended with the appointment of a committee of Sanhedrists who were to visit Pilate early the next day, bearing the official request of the Sanhedrin that a Roman guard be stationed before Jesus’ tomb to prevent his friends from tampering with it. Said the spokesman of this committee to Pilate: “Sir, we remember that this deceiver, Jesus of Nazareth, said, while he was yet alive, ‘After three days I will rise again.’ We have, therefore, come before you to request that you issue such orders as will make the sepulchre secure against his followers, at least until after the third day. We greatly fear lest his disciples come and steal him away by night and then proclaim to the people that he has risen from the dead. If we should permit this to happen, this mistake would be far worse than to have allowed him to live.”
188:2.3 (2014.3) Kui Pilatus kuulis Suurkohtu liikmete palvet, ütles ta: „Ma annan teile valvesse kümme sõdurit. Minge ja kaitske hauda.” Nad läksid templisse tagasi, võtsid lisaks kümme oma valvurit ja siirdusid koos kümne juudi valvuri ja kümne Rooma sõduriga Joosepi hauakambri juurde, et mehed hauakambri ette valvesse seada, kuigi oli sabati hommik. Mehed veeretasid hauakambri ette veel ühe kivi ja panid kividele ning nende ümber Pilatuse pitserid, et neid ei saaks nende teadmata liigutada. Ja need kakskümmend meest jäid valvesse kuni ülestõusmistunnini ning juudid viisid neile sinna süüa ja juua.		188:2.3 (2014.3) When Pilate heard this request of the Sanhedrists, he said: “I will give you a guard of ten soldiers. Go your way and make the tomb secure.” They went back to the temple, secured ten of their own guards, and then marched out to Joseph’s tomb with these ten Jewish guards and ten Roman soldiers, even on this Sabbath morning, to set them as watchmen before the tomb. These men rolled yet another stone before the tomb and set the seal of Pilate on and around these stones, lest they be disturbed without their knowledge. And these twenty men remained on watch up to the hour of the resurrection, the Jews carrying them their food and drink.
3. Sabatipäeval ^top		3. During the Sabbath Day ^top
188:3.1 (2014.4) Jüngrid ja apostlid jäid kogu sabatipäevaks peitu, kogu Jeruusalemm arutas aga samal ajal Jeesuse ristisurma. Jeruusalemmas viibis tookord peaaegu poolteist miljonit juuti, kes olid tulnud kõigist Rooma impeeriumi osadest ja Mesopotaamiast. Selle päevaga algas paasapüha nädal ja linn oli täis palverändureid, kes kõik kuulsid Jeesuse ülestõusmisest ja viisid selle uudise koju kaasa.		188:3.1 (2014.4) Throughout this Sabbath day the disciples and the apostles remained in hiding, while all Jerusalem discussed the death of Jesus on the cross. There were almost one and one-half million Jews present in Jerusalem at this time, hailing from all parts of the Roman Empire and from Mesopotamia. This was the beginning of the Passover week, and all these pilgrims would be in the city to learn of the resurrection of Jesus and to carry the report back to their homes.
188:3.2 (2014.5) Laupäeva hilisõhtul kutsus Johannes Markus üksteist apostlit salaja oma isa majja, nad kogunesid vahetult enne keskööd samasse ülakambrisse, kus olid üle-eelmisel õhtul oma Meistriga viimset õhtusöömaaega pidanud.		188:3.2 (2014.5) Late Saturday night, John Mark summoned the eleven apostles secretly to come to the home of his father, where, just before midnight, they all assembled in the same upper chamber where they had partaken of the Last Supper with their Master two nights previously.
188:3.3 (2014.6) Jeesuse ema Maarja pöördus koos Ruti ja Juudaga tol laupäevaõhtul Betaaniasse tagasi ning nad kohtusid taas oma perega just enne päikeseloojangut. Taavet Sebedeus jäi Nikodeemose majja, kuhu ta oli oma sõnumitoojad pühapäeva varahommikuks kokku kutsunud. Galilea naised olid veel Arimaatia Joosepi majas ja valmistasid ette lõhnaaineid Jeesuse keha täiendavaks palsameerimiseks.		188:3.3 (2014.6) Mary the mother of Jesus, with Ruth and Jude, returned to Bethany to join their family this Saturday evening just before sunset. David Zebedee remained at the home of Nicodemus, where he had arranged for his messengers to assemble early Sunday morning. The women of Galilee, who prepared spices for the further embalming of Jesus’ body, tarried at the home of Joseph of Arimathea.
188:3.4 (2014.7) Me ei oska täpselt seletada, mis Jeesus Naatsaretlasega täpselt juhtus selle pooleteise päeva jooksul, kui teda arvati Joosepi uues hauakambris puhkavat. Ilmselt suri ta ristil sama loomulikku surma, nagu oleks surnud iga teine surelik samas olukorras. Me kuulsime teda ütlemas: „Isa, sinu kätte annan ma oma vaimu.” Me ei saa selle väite tähendusest täielikult aru, sest tema Mõttekohandaja oli juba ammu isikustatud ja eksisteeris Jeesuse surelikust olemusest lahus. Meistri füüsiline surm ristil ei saanud kuidagi mõjutada tema Isikustatud Kohandajat. See, mille Jeesus ajutiselt Isa kätte andis, pidi olema sureliku meele Kohandaja-poolse varase vaimsustamise vaimteisik, millega ta kandis inimkogemuste jäädvustuse üle eluasemeilmadesse. Jeesuse kogemuses pidi olema mingi vaimne reaalsus, mis oli samane usus kasvavate sfääride surelike vaimolemuse või hingega. See on aga ainult meie arvamus — tegelikult me ei tea, mille Jeesus oma Isa kätte usaldas.		188:3.4 (2014.7) We are not able fully to explain just what happened to Jesus of Nazareth during this period of a day and a half when he was supposed to be resting in Joseph’s new tomb. Apparently he died the same natural death on the cross as would any other mortal in the same circumstances. We heard him say, “Father, into your hands I commend my spirit.” We do not fully understand the meaning of such a statement inasmuch as his Thought Adjuster had long since been personalized and so maintained an existence apart from Jesus’ mortal being. The Master’s Personalized Adjuster could in no sense be affected by his physical death on the cross. That which Jesus put in the Father’s hands for the time being must have been the spirit counterpart of the Adjuster’s early work in spiritizing the mortal mind so as to provide for the transfer of the transcript of the human experience to the mansion worlds. There must have been some spiritual reality in the experience of Jesus which was analogous to the spirit nature, or soul, of the faith-growing mortals of the spheres. But this is merely our opinion—we do not really know what Jesus commended to his Father.
188:3.5 (2015.1) Me teame, et Meistri füüsiline keha puhkas Joosepi hauakambris umbes kella kolmeni pühapäeva varahommikul, kuid Jeesuse isiksuse seisundi kohta selle kolmekümne kuue tunni jooksul pole meil midagi kindlat teada. Mõnikord oleme söandanud seletada endale neid asju umbes nii:		188:3.5 (2015.1) We know that the physical form of the Master rested there in Joseph’s tomb until about three o’clock Sunday morning, but we are wholly uncertain regarding the status of the personality of Jesus during that period of thirty-six hours. We have sometimes dared to explain these things to ourselves somewhat as follows:
188:3.6 (2015.2) 1. Miikaeli Looja-teadvus pidi olema sõltumatu ja täiesti vaba füüsilise kehastuse surelikust meelest;		188:3.6 (2015.2) 1. The Creator consciousness of Michael must have been at large and wholly free from its associated mortal mind of the physical incarnation.
188:3.7 (2015.3) 2. Jeesuse endine Mõttekohandaja oli meie teada sel ajal maa peal ja juhtis isiklikult taevavägesid;		188:3.7 (2015.3) 2. The former Thought Adjuster of Jesus we know to have been present on earth during this period and in personal command of the assembled celestial hosts.
188:3.8 (2015.4) 3. Naatsaretlase vaimidentiteet — mis oli välja kujunenud lihaliku elu alguses Mõttekohandaja otseste jõupingutuste tulemusena ja mida ta hiljem täiuslikult kohandas ideaalse sureliku eksistentsi füüsiliste vajaduste ja vaimsete nõuetega, eelistades järjekindlalt Isa tahet — pidi olema määratud Paradiisi-Isa hoole alla. Me ei tea, kas see vaimreaalsus pöördus tagasi ja sai osaks ülestõusnud isiksusest või mitte, kuid me usume, et see oli nii. Ent universumis on ka neid, kelle arvates Jeesuse hingidentiteet puhkab nüüd „Isa rüpes” ning temast saab hiljem Nebadoni Lõplikkuse Saavutajate Korpuse juht, kui nad asuvad teele veel avaldamata eesmärgi poole, mis on seotud väliskosmose korrastamata alade veel loomata universumitega;		188:3.8 (2015.4) 3. The acquired spirit identity of the man of Nazareth which was built up during his lifetime in the flesh, first, by the direct efforts of his Thought Adjuster, and later, by his own perfect adjustment between the physical necessities and the spiritual requirements of the ideal mortal existence, as it was effected by his never-ceasing choice of the Father’s will, must have been consigned to the custody of the Paradise Father. Whether or not this spirit reality returned to become a part of the resurrected personality, we do not know, but we believe it did. But there are those in the universe who hold that this soul-identity of Jesus now reposes in the “bosom of the Father,” to be subsequently released for leadership of the Nebadon Corps of the Finality in their undisclosed destiny in connection with the uncreated universes of the unorganized realms of outer space.
188:3.9 (2015.5) 4. me arvame, et Jeesuse inim- ehk surelik teadvus magas need kolmkümmend kuus tundi. Meil on põhjust uskuda, et Jeesus kui inimene ei teadnud sel ajal universumis toimuvast mitte midagi. Sureliku teadvuse jaoks aeg seisis: taasärkamine ellu järgnes surmaunne vajumisele otsekui samal hetkel.		188:3.9 (2015.5) 4. We think the human or mortal consciousness of Jesus slept during these thirty-six hours. We have reason to believe that the human Jesus knew nothing of what transpired in the universe during this period. To the mortal consciousness there appeared no lapse of time; the resurrection of life followed the sleep of death as of the same instant.
188:3.10 (2015.6) Ning see ongi peaaegu kõik, mida me saame kirja panna Jeesuse seisundi kohta hauas veedetud ajal. Me võime viidata mitmele omavahel kooskõlas olevale faktile, ehkki oleme vaevalt küll pädevad neid tõlgendama.		188:3.10 (2015.6) And this is about all we can place on record regarding the status of Jesus during this period of the tomb. There are a number of correlated facts to which we can allude, although we are hardly competent to undertake their interpretation.
188:3.11 (2015.7) Satania esimese eluasemeilma ülestõusmissaalide tohutus õues võib nüüd näha suurejoonelist ainelis-morontia ehitist, mida nimetatakse „Mälestusmärgiks Miikaelile” ja mis kannab Gabrieli pitserit. See mälestusmärk püstitati veidi pärast Miikaeli lahkumist siit maailmast ning sellele on kirjutatud: „Mälestuseks Jeesus Naatsaretlase viibimisest surelikuna Urantial.”		188:3.11 (2015.7) In the vast court of the resurrection halls of the first mansion world of Satania, there may now be observed a magnificent material-morontia structure known as the “Michael Memorial,” now bearing the seal of Gabriel. This memorial was created shortly after Michael departed from this world, and it bears this inscription: “In commemoration of the mortal transit of Jesus of Nazareth on Urantia.”
188:3.12 (2016.1) Säilinud ürikud näitavad, et sel ajal pidas Salvingtoni sajaliikmeline ülemkogu Gabrieli eesistumisel Urantiat käsitlevat halduskoosolekut. Ürikutest on näha seegi, et Uversa Päevilt Vanad on sel perioodil Miikaeliga Nebadoni universumi seisundi asjus kontakti võtnud.		188:3.12 (2016.1) There are records extant which show that during this period the supreme council of Salvington, numbering one hundred, held an executive meeting on Urantia under the presidency of Gabriel. There are also records showing that the Ancients of Days of Uversa communicated with Michael regarding the status of the universe of Nebadon during this time.
188:3.13 (2016.2) Me teame, et Miikael ja Salvingtoni Immanuel vahetasid Meistri surnukeha hauasviibimise ajal vähemalt ühe sõnumi.		188:3.13 (2016.2) We know that at least one message passed between Michael and Immanuel on Salvington while the Master’s body lay in the tomb.
188:3.14 (2016.3) On igati põhjust arvata, et süsteemi Planeedivürstide nõukogu istungil Jerusemil, mis toimus Jeesuse surnukeha hauas puhates, istus Caligastia toolil keegi isiksus.		188:3.14 (2016.3) There is good reason for believing that some personality sat in the seat of Caligastia in the system council of the Planetary Princes on Jerusem which convened while the body of Jesus rested in the tomb.
188:3.15 (2016.4) Edentia ürikud näitavad, et Norlatiadeki tähtkuju Isa oli Urantial ja sai Miikaelilt tema hauas veedetud ajal juhtnööre.		188:3.15 (2016.4) The records of Edentia indicate that the Constellation Father of Norlatiadek was on Urantia, and that he received instructions from Michael during this time of the tomb.
188:3.16 (2016.5) Ning ka paljud muud tõendid näitavad, et mitte kogu Jeesuse isiksus ei olnud selle ilmse füüsilise surma ajal unes ja teadvusetu.		188:3.16 (2016.5) And there is much other evidence which suggests that not all of the personality of Jesus was asleep and unconscious during this time of apparent physical death.
4. Ristisurma tähendus ^top		4. Meaning of the Death on the Cross ^top
188:4.1 (2016.6) Ehkki Jeesus ei surnud ristil sureliku inimsoo süü lepitamiseks ega ka selleks, et leida mõnd tõhusat lähenemisteed solvatud ja mitteandestava Jumala juurde, ja kuigi Inimese Poeg ei pakkunud end ohvriks Jumala viha vaigistamiseks ning patusele inimesele lunastusetee avamiseks, seondub Jeesuse ristisurmaga hoolimata nende lepituseideede ekslikkusest tähtsaid aspekte, mida ei tohiks tähele panemata jätta. Nimelt, Urantiat on hakatud asustatud naaberplaneetidel nimetama „Ristimaailmaks”.		188:4.1 (2016.6) Although Jesus did not die this death on the cross to atone for the racial guilt of mortal man nor to provide some sort of effective approach to an otherwise offended and unforgiving God; even though the Son of Man did not offer himself as a sacrifice to appease the wrath of God and to open the way for sinful man to obtain salvation; notwithstanding that these ideas of atonement and propitiation are erroneous, nonetheless, there are significances attached to this death of Jesus on the cross which should not be overlooked. It is a fact that Urantia has become known among other neighboring inhabited planets as the “World of the Cross.”
188:4.2 (2016.7) Jeesus soovis elada Urantial inimkehas täisväärtuslikku surelikku elu. Surm moodustab ühe osa sellest elust. Surm on sureliku eludraama viimane vaatus. Kui te püüate heade kavatsustega vabaneda ristisurma tähenduse ebausklikest väärtõlgendustest, peaksite hoolikalt jälgima, et mõistaksite siiski Meistri surma tõelist tähtsust ja tähendust.		188:4.2 (2016.7) Jesus desired to live a full mortal life in the flesh on Urantia. Death is, ordinarily, a part of life. Death is the last act in the mortal drama. In your well-meant efforts to escape the superstitious errors of the false interpretation of the meaning of the death on the cross, you should be careful not to make the great mistake of failing to perceive the true significance and the genuine import of the Master’s death.
188:4.3 (2016.8) Surelik inimene pole kunagi olnud põlispetiste omand. Jeesus ei surnud inimese lunastamiseks sfääride usust taganenud valitsejate ja langenud vürstide haardest. Taevane Isa pole kunagi olnud nii ebaõiglane, et surelik hing tema esiisade kuritegude pärast hukka mõista. Meistri ristisurm polnud ohver, millega tasuda Jumalale inimkonna võlga tema ees.		188:4.3 (2016.8) Mortal man was never the property of the archdeceivers. Jesus did not die to ransom man from the clutch of the apostate rulers and fallen princes of the spheres. The Father in heaven never conceived of such crass injustice as damning a mortal soul because of the evil-doing of his ancestors. Neither was the Master’s death on the cross a sacrifice which consisted in an effort to pay God a debt which the race of mankind had come to owe him.
188:4.4 (2016.9) Enne Jeesuse elu maa peal oleks teie usk niisugusesse Jumalasse võinud põhjendatud olla, aga mitte pärast Meistri elu ja surma teie kaassurelike seas. Mooses õpetas, et Looja-Jumal on väärikas ja õiglane, ent Jeesus esindas taevase Isa armastust ja halastust.		188:4.4 (2016.9) Before Jesus lived on earth, you might possibly have been justified in believing in such a God, but not since the Master lived and died among your fellow mortals. Moses taught the dignity and justice of a Creator God; but Jesus portrayed the love and mercy of a heavenly Father.
188:4.5 (2016.10) Loomalikkus — kalduvus kuritegudele — võib olla pärilik, ent pattu vanemalt lapsele ei edastata. Patt on üksiku tahteolendi teadlik ja tahtlik mäss Isa tahte ja Poja seaduste vastu.		188:4.5 (2016.10) The animal nature—the tendency toward evil-doing—may be hereditary, but sin is not transmitted from parent to child. Sin is the act of conscious and deliberate rebellion against the Father’s will and the Sons’ laws by an individual will creature.
188:4.6 (2017.1) Jeesus elas ja suri kogu universumi, mitte ainult selle ühe maailma rahvaste eest. Ehkki maailmade surelikele oli hingepääste tagatud juba enne Jeesuse elu ja surma Urantial, on siiski tõsiasi, et tema annetumine selles maailmas valgustas hästi pääsemise teed: tema surm tegi palju, et surelike kindel igavene ellujäämine pärast liha surma saaks selgemaks.		188:4.6 (2017.1) Jesus lived and died for a whole universe, not just for the races of this one world. While the mortals of the realms had salvation even before Jesus lived and died on Urantia, it is nevertheless a fact that his bestowal on this world greatly illuminated the way of salvation; his death did much to make forever plain the certainty of mortal survival after death in the flesh.
188:4.7 (2017.2) Ehkki on vaevalt kohane kõnelda Jeesusest kui ohverdajast, lunahinna tasujast või lunastajast, on täiesti õige nimetada teda päästjaks. Ta tegi igavese pääsemise (ellujäämise) tee selgemaks ja kindlamaks, ta näitas Nebadoni universumi kõigi maailmade kõigile surelikele pääsemise teed senisest paremini ja selgemini.		188:4.7 (2017.2) Though it is hardly proper to speak of Jesus as a sacrificer, a ransomer, or a redeemer, it is wholly correct to refer to him as a savior. He forever made the way of salvation (survival) more clear and certain; he did better and more surely show the way of salvation for all the mortals of all the worlds of the universe of Nebadon.
188:4.8 (2017.3) Kui te olete kord mõistnud ideed Jumalast kui tõelisest ja armastavast Isast, ainsat käsitust, mida Jeesus üldse kunagi õpetas, peate otsekohe ja täielikult loobuma kõigist primitiivsetest ettekujutustest Jumalast kui solvatud monarhist, karmist ja kõikvõimsast valitsejast, kellele pakub suurimat rõõmu tabada oma alamaid väärtegudelt ja hoolitseda selle eest, et neid piisavalt karistataks, kui just mõni temaga peaaegu võrdne olend ei soovi vabatahtlikult nende eest ja nende asemel kannatada ja surra. Kogu lunastuseidee on ühildamatu jumalakäsitusega, mida Jeesus Naatsaretlane õpetas ja millele ise eeskujuks oli. Jumala lõpmatu armastus ei ole jumalikus olemuses millegi suhtes teisejärguline.		188:4.8 (2017.3) When once you grasp the idea of God as a true and loving Father, the only concept which Jesus ever taught, you must forthwith, in all consistency, utterly abandon all those primitive notions about God as an offended monarch, a stern and all-powerful ruler whose chief delight is to detect his subjects in wrongdoing and to see that they are adequately punished, unless some being almost equal to himself should volunteer to suffer for them, to die as a substitute and in their stead. The whole idea of ransom and atonement is incompatible with the concept of God as it was taught and exemplified by Jesus of Nazareth. The infinite love of God is not secondary to anything in the divine nature.
188:4.9 (2017.4) Kogu selle lunastuse ja ohverdamise teel pääsemise idee juured ja alused peituvad isekuses. Jeesus õpetas, et vaimsete uskujate vennaskonna kõrgeim aade on oma kaaslaste teenimine. Jumala isadusse uskujad peavad pääsemist võtma kui enesestmõistetavust. Uskuja põhimure ei tohiks olla mitte isekas isikliku pääsemise soov, vaid pigem isetu tung armastada ja seega teenida oma kaaslasi nii, nagu Jeesus surelikke inimesi armastas ja teenis.		188:4.9 (2017.4) All this concept of atonement and sacrificial salvation is rooted and grounded in selfishness. Jesus taught that service to one’s fellows is the highest concept of the brotherhood of spirit believers. Salvation should be taken for granted by those who believe in the fatherhood of God. The believer’s chief concern should not be the selfish desire for personal salvation but rather the unselfish urge to love and, therefore, serve one’s fellows even as Jesus loved and served mortal men.
188:4.10 (2017.5) Tõelised uskujad ei muretse ka nii väga pattudele järgneva karistuse pärast. Tõelist uskujat häirib vaid praegune lahusolek Jumalast. Targad isad võivad küll oma poegi karistada, ent nad teevad seda armastusega ja poegade parandamise nimel. Nad ei karista vihaga ega nuhtle kättemaksuks.		188:4.10 (2017.5) Neither do genuine believers trouble themselves so much about the future punishment of sin. The real believer is only concerned about present separation from God. True, wise fathers may chasten their sons, but they do all this in love and for corrective purposes. They do not punish in anger, neither do they chastise in retribution.
188:4.11 (2017.6) Isegi kui Jumal oleks karm seadusi järgiv monarh, kellele alluvas universumis oleks kõrgeim põhimõte õiglus, ei lepiks ta kindlasti lapsiku kavaga asendada süüdiolev kurjategija süütu kannatajaga.		188:4.11 (2017.6) Even if God were the stern and legal monarch of a universe in which justice ruled supreme, he certainly would not be satisfied with the childish scheme of substituting an innocent sufferer for a guilty offender.
188:4.12 (2017.7) Jeesuse surma tähtsus seoses inimkogemuse rikastamise ja pääsetee avardamisega ei seisne mitte tema surma faktis, vaid pigem selles, kui suurepäraselt ja kui võrratu südikusega ta surmale vastu läks.		188:4.12 (2017.7) The great thing about the death of Jesus, as it is related to the enrichment of human experience and the enlargement of the way of salvation, is not the fact of his death but rather the superb manner and the matchless spirit in which he met death.
188:4.13 (2017.8) Kogu see lunastuseidee asetab pääsemise irreaalsele alusele; see käsitus on puhtfilosoofiline. Inimese pääsemine on reaalne; see põhineb kahel reaalsusel, mida võib loodud-olendi usuga taibata ja individuaalsesse inimkogemusse ühendada: Jumala isaduse fakt ja sellega kooskõlas olev tõde — inimestevaheline vendlus. Kuid ikkagi on tõsi, et teile „antakse andeks teie võlad, kui teie annate andeks oma võlglastele”.		188:4.13 (2017.8) This entire idea of the ransom of the atonement places salvation upon a plane of unreality; such a concept is purely philosophic. Human salvation is real; it is based on two realities which may be grasped by the creature’s faith and thereby become incorporated into individual human experience: the fact of the fatherhood of God and its correlated truth, the brotherhood of man. It is true, after all, that you are to be “forgiven your debts, even as you forgive your debtors.”
5. Risti õppetunnid ^top		5. Lessons from the Cross ^top
188:5.1 (2017.9) Jeesuse rist näitab, kui sügav on tegelikult ustava karjase pühendumine isegi oma karja vääritutele liikmetele. See seab kõik Jumala ja inimese vahelised suhted igaveseks perekondlikule alusele. Jumal on Isa, inimene tema poeg. Looja ja loodudolendi kõiksetes suhetes saab keskseks tõeks armastus, isa armastus oma poja vastu — mitte kuninga õiglus, mis otsib rahuldust kurjategijast alama kannatustest ja karistamisest.		188:5.1 (2017.9) The cross of Jesus portrays the full measure of the supreme devotion of the true shepherd for even the unworthy members of his flock. It forever places all relations between God and man upon the family basis. God is the Father; man is his son. Love, the love of a father for his son, becomes the central truth in the universe relations of Creator and creature—not the justice of a king which seeks satisfaction in the sufferings and punishment of the evil-doing subject.
188:5.2 (2018.1) Rist näitab igavesti, et Jeesus ei suhtunud patustesse hukkamõistjana või andeksandjana, vaid pigem igavese ja armastava päästjana. Jeesus on selles mõttes tõeline päästja, et tema elu ja surm võidavad inimesi headuse ja õiglase ellujäämise poole. Jeesus armastab inimesi nii väga, et tema armastus äratab inimsüdames vastuarmastuse. Armastus on tõesti nakkav ja igavesti loov. Jeesuse ristisurm on näide armastusest, mis on piisavalt tugev ja jumalik, et anda andeks patud ja neelata endasse kõik pahateod. Jeesus ilmutas sellele maailmale kõrgeimat õiglust, mis ületab puhttehnilise, õiget ja väära silmas pidava õigusemõistmise. Jumalik armastus mitte ainult ei andesta ülekohut, vaid neelab selle endasse ja hävitab. Armastusega andestus ületab igati halastusega andestuse. Halastus omistab süü pahateos ühele osapoolele, ent armastus hävitab patu ja kõik sellest tulenevad nõrkused igaveseks. Jeesus tõi Urantiale uue eluviisi. ta õpetas meid kurjale mitte vastu panema, vaid leidma selle kaudu headuse, mis tõhusalt kurja hävitab. Jeesuse andestus ei ole süü kustutamine, see on päästmine hukkamõistust. Päästmine ei mõista väärtegusid hukka, vaid parandab need. Tõeline armastus ei lähe vihkamisega kompromissile ega andesta seda: ta hävitab selle. Jeesuse armastus ei piirdu kunagi ainult andestamisega. Meistri armastus sisaldab endas paranemist, igavest ellujäämist. On igati kohane kõnelda pääsemisest kui lunastusest, kui te mõtlete sellega igavest paranemist.		188:5.2 (2018.1) The cross forever shows that the attitude of Jesus toward sinners was neither condemnation nor condonation, but rather eternal and loving salvation. Jesus is truly a savior in the sense that his life and death do win men over to goodness and righteous survival. Jesus loves men so much that his love awakens the response of love in the human heart. Love is truly contagious and eternally creative. Jesus’ death on the cross exemplifies a love which is sufficiently strong and divine to forgive sin and swallow up all evil-doing. Jesus disclosed to this world a higher quality of righteousness than justice—mere technical right and wrong. Divine love does not merely forgive wrongs; it absorbs and actually destroys them. The forgiveness of love utterly transcends the forgiveness of mercy. Mercy sets the guilt of evil-doing to one side; but love destroys forever the sin and all weakness resulting therefrom. Jesus brought a new method of living to Urantia. He taught us not to resist evil but to find through him a goodness which effectually destroys evil. The forgiveness of Jesus is not condonation; it is salvation from condemnation. Salvation does not slight wrongs; it makes them right. True love does not compromise nor condone hate; it destroys it. The love of Jesus is never satisfied with mere forgiveness. The Master’s love implies rehabilitation, eternal survival. It is altogether proper to speak of salvation as redemption if you mean this eternal rehabilitation.
188:5.3 (2018.2) Jeesus suutis oma isikliku armastusega inimeste vastu patu ja pahe mõju murda. Sellega andis ta inimestele vabaduse valida parem elu. Jeesus päästis minevikust, mis iseenesest tõotas triumfi tulevikus. Nii kindlustas andestamine pääsemise. Kui jumaliku armastuse ilu on kord inimsüdamesse vastu võetud, hävitab see igaveseks patu võlu ja pahe võimu.		188:5.3 (2018.2) Jesus, by the power of his personal love for men, could break the hold of sin and evil. He thereby set men free to choose better ways of living. Jesus portrayed a deliverance from the past which in itself promised a triumph for the future. Forgiveness thus provided salvation. The beauty of divine love, once fully admitted to the human heart, forever destroys the charm of sin and the power of evil.
188:5.4 (2018.3) Jeesuse kannatused ei piirdunud ristilöömisega. Tegelikult veetis Jeesus Naatsaretlane üle kahekümne viie aasta tõelise karmi sureliku eksistentsi ristil. Risti tegelik väärtus seisneb tõsiasjas, et see oli Meistri armastuse ülim ja lõplik väljendus, mis viis lõpule tema halastuseilmutuse.		188:5.4 (2018.3) The sufferings of Jesus were not confined to the crucifixion. In reality, Jesus of Nazareth spent upward of twenty-five years on the cross of a real and intense mortal existence. The real value of the cross consists in the fact that it was the supreme and final expression of his love, the completed revelation of his mercy.
188:5.5 (2018.4) Miljonite asustatud maailmade kümned triljonid arenevad olendid, kellel võis tekkida kiusatus loobuda moraalsest ja usuvõitlusest, on heitnud veel ühe pilgu ristil rippuvale Jeesusele ja rühkinud edasi, innustatuna sellest, kuidas Jumal on andnud oma lihaliku elu, pühendudes inimese isetule teenimisele.		188:5.5 (2018.4) On millions of inhabited worlds, tens of trillions of evolving creatures who may have been tempted to give up the moral struggle and abandon the good fight of faith, have taken one more look at Jesus on the cross and then have forged on ahead, inspired by the sight of God’s laying down his incarnate life in devotion to the unselfish service of man.
188:5.6 (2018.5) Ristisurma triumf esitab kokkuvõtlikult Jeesuse suhtumist oma ründajaisse. Palvetades: „Isa, anna neile andeks, sest nad ei tea, mida nad teevad,” muutis ta risti sümboliks, mis tähistab igavesti armastuse võitu vihkamise üle ja tõe võitu pahe üle. See pühendunud armastus mõjus kogu tohutus universumis nakkavalt, jüngrid võtsid selle oma Meistrilt üle. Kõige esimene tema evangeeliumi õpetaja, kes pidi seda kuulutades oma elu andma, ütles, kui teda kividega surnuks pilluti: „Ära pane seda neile patuks.”		188:5.6 (2018.5) The triumph of the death on the cross is all summed up in the spirit of Jesus’ attitude toward those who assailed him. He made the cross an eternal symbol of the triumph of love over hate and the victory of truth over evil when he prayed, “Father, forgive them, for they know not what they do.” That devotion of love was contagious throughout a vast universe; the disciples caught it from their Master. The very first teacher of his gospel who was called upon to lay down his life in this service, said, as they stoned him to death, “Lay not this sin to their charge.”
188:5.7 (2018.6) Ristil on ülim mõju parimale osale inimesest, sest ta sümboliseerib kedagi, kes oli valmis andma kaasinimesi teenides oma elu. See on suurim armastus, kui inimene on valmis andma oma elu sõprade eest — ja Jeesus tundis niisugust armastust, et oli valmis andma elu ka vaenlaste eest, see oli armastus, millest suuremat polnud maa peal seni nähtud.		188:5.7 (2018.6) The cross makes a supreme appeal to the best in man because it discloses one who was willing to lay down his life in the service of his fellow men. Greater love no man can have than this: that he would be willing to lay down his life for his friends—and Jesus had such a love that he was willing to lay down his life for his enemies, a love greater than any which had hitherto been known on earth.
188:5.8 (2019.1) Jeesuse kui inimese Kolgata ristil suremise ülev vaatepilt on muutnud surelike tundeelu nii Urantial kui ka teistes maailmades, inglites aga äratanud ülima abivalmiduse.		188:5.8 (2019.1) On other worlds, as well as on Urantia, this sublime spectacle of the death of the human Jesus on the cross of Golgotha has stirred the emotions of mortals, while it has aroused the highest devotion of the angels.
188:5.9 (2019.2) Rist on püha teenimise, oma elu kaaslaste heaolule ja päästmisele pühendamise ülev sümbol. Rist ei sümboliseeri Jumala süütu Poja ohverdamist süüdlastest patustajate asemel ja solvatud Jumala raevu leevendamist, vaid see püsib maa peal ja universumis hea kurjadele annetumise ja nende sellesama armastava andumusega päästmise igavesti püha sümbolina. Rist tähistab ülevaimat isetut teenimist, ületamatut ohvrimeelsust, oma elu pühendamist täielikult kogu südamest tulevale teenimisele isegi surmas, koguni ristisurmas. Ja ainuüksi see, et me näeme Jeesuse annetumiselu suurt sümbolit, innustab meid kõiki nii, et me tahame minna ja sedasama teha.		188:5.9 (2019.2) The cross is that high symbol of sacred service, the devotion of one’s life to the welfare and salvation of one’s fellows. The cross is not the symbol of the sacrifice of the innocent Son of God in the place of guilty sinners and in order to appease the wrath of an offended God, but it does stand forever, on earth and throughout a vast universe, as a sacred symbol of the good bestowing themselves upon the evil and thereby saving them by this very devotion of love. The cross does stand as the token of the highest form of unselfish service, the supreme devotion of the full bestowal of a righteous life in the service of wholehearted ministry, even in death, the death of the cross. And the very sight of this great symbol of the bestowal life of Jesus truly inspires all of us to want to go and do likewise.
188:5.10 (2019.3) Kui mõtlevad mehed ja naised vaatavad Jeesust, kes ristil oma elu andis, ei luba nad end enam kaevelda ka rängimate eluraskuste üle, ammugi tühiste murede ja paljude lihtsalt väljamõeldud probleemide üle. Ta elu oli nii auline ja surm nii võidukas, et meil kõigil tekib kiusatus olla valmis neist mõlemast osa saama. Kogu Miikaeli annetumine tema noorusajast kuni ristisurma vapustava vaatepildini on tõelise külgetõmbejõuga.		188:5.10 (2019.3) When thinking men and women look upon Jesus as he offers up his life on the cross, they will hardly again permit themselves to complain at even the severest hardships of life, much less at petty harassments and their many purely fictitious grievances. His life was so glorious and his death so triumphant that we are all enticed to a willingness to share both. There is true drawing power in the whole bestowal of Michael, from the days of his youth to this overwhelming spectacle of his death on the cross.
188:5.11 (2019.4) Seega, kui te vaatate risti Jumala ilmutusena, ärge vaadake seda primitiivse inimese silmadega ega hiljem tulnud barbari vaatepunktist, kes pidasid Jumalat karmi õiglust ja jäika seaduste täitmist nõudvaks halastamatuks Suverääniks. Pigem mõistke, et ristis avaldus lõplikult Jeesuse armastus ja andumus oma eluülesandele, annetumisele oma tohutu universumi surelikele rassidele. Nähke Inimese Poja surmas Isa jumaliku armastuse surelike sfääride poegadele avaldumise kulminatsiooni. Seega tähistab rist lahket kiindumust, andumust ja vabatahtliku pääsemise annetamist neile, kes on valmis neid kingitusi ja seda andumust vastu võtma. Ristiga pole seotud midagi, mida Isa oleks nõudnud, vaid ainult see, mida Jeesus ise oli nii varmas andma ja mida ta keeldus vältimast.		188:5.11 (2019.4) Make sure, then, that when you view the cross as a revelation of God, you do not look with the eyes of the primitive man nor with the viewpoint of the later barbarian, both of whom regarded God as a relentless Sovereign of stern justice and rigid law-enforcement. Rather, make sure that you see in the cross the final manifestation of the love and devotion of Jesus to his life mission of bestowal upon the mortal races of his vast universe. See in the death of the Son of Man the climax of the unfolding of the Father’s divine love for his sons of the mortal spheres. The cross thus portrays the devotion of willing affection and the bestowal of voluntary salvation upon those who are willing to receive such gifts and devotion. There was nothing in the cross which the Father required—only that which Jesus so willingly gave, and which he refused to avoid.
188:5.12 (2019.5) Kui inimene ei suuda Jeesust muul viisil vääriliselt hinnata ega tema maise annetumise tähendust mõista, on talle vähemalt arusaadavad ja lähedased Jeesuse surelikud kannatused. Mitte keegi ei pea kunagi kartma, et Looja ei tunne tema ajalike piinade olemust ega ulatust.		188:5.12 (2019.5) If man cannot otherwise appreciate Jesus and understand the meaning of his bestowal on earth, he can at least comprehend the fellowship of his mortal sufferings. No man can ever fear that the Creator does not know the nature or extent of his temporal afflictions.
188:5.13 (2019.6) Me teame, et ristisurm ei pidanud lepitama inimest Jumalaga, vaid ergutama inimest mõistma Isa igavest armastust ja tema Poja lõputut halastust ning levitama neid kõikseid tõdesid kõikjal üle kogu universumi.		188:5.13 (2019.6) We know that the death on the cross was not to effect man’s reconciliation to God but to stimulate man’s realization of the Father’s eternal love and his Son’s unending mercy, and to broadcast these universal truths to a whole universe.